108. On the solemnities of Holy Trinity, Corpus Christi, and the Sacred Heart, the texts chosen correspond to the principal themes of these celebrations.
The readings of the Thirty-Fourth and last Sunday of Ordinary Time celebrate Christ the universal King. He was prefigured by David and proclaimed as king amid the humiliations of his Passion and Cross; he reigns in the Church and will come again at the end of time.
And as you know, additional three-cycle readings for those first two feasts are now part of the latest edition of the Lectionary (1998).
How the weekday gospels are organized:
109. The Gospels are so arranged that Mark is read first (First to Ninth Week), then Matthew (Tenth to Twenty-First Week), then Luke (Twenty-Second to Thirty-Fourth Week). Mark chapters 1-12 are read in their entirety, with the exception only of the two passages of Mark chapter 6 that are read on weekdays in other seasons. From Matthew and Luke the readings comprise all the material not contained in Mark. All the passages that either are distinctively presented in each Gospel or are needed for a proper understanding of its progression are read two or three times. Jesus’ eschatological discourse as contained in its entirety in Luke is read at the end of the liturgical year.
The daily first readings have a plan:
110. The First Reading is taken in periods of several weeks at a time first from one then from the other Testament; the number of weeks depends on the length of the biblical books read.
Rather large sections are read from the New Testament books in order to give the substance, as it were, of each of the Letters.
From the Old Testament there is room only for select passages that, as far as possible, bring out the character of the individual books. The historical texts have been chosen in such a way as to provide an overall view of the history of salvation before the Incarnation of the Lord. But lengthy narratives could hardly be presented; sometimes verses have been selected that make for a reading of moderate length. In addition, the religious significance of the historical events is sometimes brought out by means of certain texts from the wisdom books that are placed as prologues or conclusions to a series of historical readings.
What’s not in the Lectionary?
Nearly all the Old Testament books have found a place in the Order of Readings for weekdays in the Proper of Seasons. The only omissions are the shortest of the prophetic books (Obadiah and Zephaniah) and a poetic book (the Song of Songs). Of those narratives of edification requiring a lengthy reading if they are to be understood, Tobit and Ruth are included, but the others (Esther and Judith) are omitted. Texts from these latter two books are assigned, however, to Sundays and weekdays at other times of the year.
Table III at the end of this Introduction  lists the way the books of the Old and the New Testament are distributed over the weekdays in Ordinary Time in the course of two years.
At the end of the liturgical year the readings are from the books that correspond to the eschatological character of this period, Daniel and the Book of Revelation.
Omitting Esther and Judith? Don’t like that.
That finishes Chapter V. The end is near.